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Category Archives: Hermeneutics

Second Samuel begins with David learning of the deaths of King Saul and King Saul’s son, Jonathan. As David was lamenting their deaths, David quoted a lengthy poem from the “Book of Jashar” (2 Samuel 1:18–27). This mysterious book is also mentioned in Joshua 10:12–13. What is this “Book of Jashar”? And, should this book be included in the Bible?

What is the Book of Jashar?

We ought not to think about Jashar as a proper name. The word “Jashar” means “upright one,” so the Book of Jashar is sometimes referred to as the Book of the Upright One.

The Book of Jashar is thought to have been a book of poems and songs about various heroes of the faith. It is ultimately an unknown book, although some claim to have an accurate copy of the book. The book has been used by various cults and sects such as Mormonism and Jehovah’s Witnesses.

Should the Book of Jashar be included in the Bible?

If the Bible quotes the Book of Jashar, why isn’t it in the Bible? Just because a work of antiquity is quoted in the Bible, it does not follow that the work is on par with the Bible. In other words, in order for a book to be included in the canon of scripture, it must have been understood to have been inspired by God. The Book of Jashar simply does not reach that threshold.

There are indeed a number of extra-biblical sources that are quoted in the Bible that are not included in the Bible. One author wrote,

“There are other Hebrew works that are mentioned in the Bible that God directed the authors to use. Some of these include the Book of the Wars of the Lord (Numbers 21:14), the Book of Samuel the Seer, the Book of Nathan the Prophet, and the Book of Gad the Seer (1 Chronicles 29:29). Also, there are the Acts of Rehoboam and the Chronicles of the Kings of Judah (1 Kings 14:29). We also know that Solomon composed more than a thousand songs (1 Kings 4:32), yet only two are preserved in the book of Psalms (72 and 127). Writing under the inspiration of the Holy Spirit in the New Testament, Paul included a quotation from the Cretan poet Epimenides (Titus 1:12) and quoted from the poets Epimenides and Aratus in his speech at Athens (Acts 17:28).”

We can know that everything included in the Bible is inspired by God and therefore truthful and without error, but this inspiration does not necessarily transfer to the remainder of the works quoted.

By way of analogy, we may write a brief essay that is without error and totally truthful. In the process of writing our brief essay, we may even quote from other sources. Even though our essay is without error and totally truthful, it would not necessarily follow that the sources from which we quoted were also completely without error and totally truthful.

In his sovereign wisdom, God guided the thoughts of those who wrote scripture and he protected them from error so that the Bible is completely trustworthy and it is completely without error. God may have inspired these authors to quote from additional sources, but that does not mean that these additional sources are in any way equal to scripture.

2 Peter 1:19–2119 And we have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts,20 knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation.21 For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.

2 Timothy 3:16–1716 All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness,17 that the man of God may be competent, equipped for every good work.

Did God really “hate” Esau? This question was recently posed to me by a godly woman in my congregation.

For those of you who may be unfamiliar with the story of Esau, let me fill in a few details (Note: You can read the whole story for yourself in Genesis 25–36.)

Esau was the oldest twin brother of Jacob. Esau was the favorite of his father, Isaac, and Jacob was the favorite of his mother, Rebekah. But even before they were born God told Rebekah,

“Two nations are in your womb,
And two peoples from within you shall be divided;
The one shall be stronger than the other,
The older shall serve the younger.”
Genesis 25:23

Esau would ultimately sell his birthright to Jacob for a bowl of stew (Genesis 25:29–34), and later Jacob would deceived his father so as to receive Esau’s blessing (Genesis 27). Did Esau get the raw end of the deal?

To the untrained eye this story reads like a transcript from the Jerry Springer show. But thankfully, for our sakes, God in his grace interprets the story for us.

In Malachi 1 we read these words,

“‘I have loved you,’ says the Lord. But you say, ‘How have you loved us?’ ‘Is not Esau Jacob’s brother?’ declares the Lord. ‘Yet I have loved Jacob but Esau I have hated.’”
Malachi 1:2–3a

Those are strong words, but they still don’t, by themselves, help us understand what is going on. So the Apostle Paul, under the inspiration of the Holy Spirit, wrote these words in Romans 9,

6 But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. 9 For this is what the promise said: “About this time next year I will return and Sarah shall have a son.” 10 And not only so, but also when Rebecca had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of his call— 12 she was told, “The older will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.”
Romans 9:6–13

Finally in this passage we begin to understand the reason why “the older shall serve the younger.” We begin to understand why God said, “Jacob I loved, but Esau I hated.” The context here in Romans is clear. The context is God’s free and sovereign choice in electing those whom he chooses to elect—not based on any foreseen merit in them, but purely based on his sovereign freedom.

This passage from Romans is part of a larger argument (Romans 9–11) on God’s sovereign choice of a people for his pleasure. There were those who thought that since not every ethnic Jew (i.e., an ethic Jew is a person who could trace his/her physical ancestry to Abraham) was being saved, God must have failed to keep his promises.

But Paul argues that they are not Jews who are only ethnic Jews, but they are Jews who have faith like Abraham. They are Jews only who are children of the promise.

Paul goes on to demonstrate this fact through two historical examples. One example is Isaac and Ishmael. Abraham fathered both Isaac and Ishmael, but only Isaac was the son of promise. The covenant blessings fell only to Isaac.

The second example is that of Esau and Jacob. Both of these men had the same father and mother. They were twins (fraternal, not identical). Yet before they were born, before they had done anything “good” or “bad,” God had chosen the one over the other.

The story is a story of God’s freedom in choosing (or “election”). Biblical theologian Thomas Schreiner writes, “the seed of Abraham are not the physical children of Abraham or the children of the flesh, but they are the children of Isaac and the children of promise. God never promised that all ethnic Israelites would belong to the true people of God. . . . [T]he children of promise are the true children of God” (Thomas Schreiner, Romans, Baker Exegetical Commentary on the New Testament, 494).

New Testament theologian Douglas Moo writes,
“This brings us back to our original question: What does Paul mean by asserting that God ‘loved’ Jacob but ‘hated’ Esau? The connection of this quotation with v. 12 suggests that God’s love is the same as his election: God chose Jacob to inherit the blessings promised first to Abraham. God’s ‘hatred’ of Esau is more difficult to interpret because Paul does not furnish us at this point with contextual clues. Some understand Paul to mean only that God loved Esau less that he loved Jacob. He blessed both, but Jacob was used in a more positive and basic way in the furtherance of God’s plans. But a better approach is to define ‘hatred’ here by its opposite, ‘love.’ If God’s love of Jacob consists in his choosing Jacob to be the ‘seed’ who would inherit the blessing promised to Abraham, then God’s hatred of Esau is best understood to refer to God’s decision not to bestow this privilege on Esau. It might best be translated ‘reject.’ ‘Love’ and ‘hate’ are not here, then, emotions that God feels but actions that he carries out. In an apparent paradox that troubles Paul (cf. 9:14 and 19 following) as well as many Christians, God loves ‘the whole world’ at the same time as he withholds his love in action, or election, from some.”
Douglas Moo, The Epistle to the Romans, The New International Commentary on the New Testament, 586–87.

Once again Schreiner is helpful. He writes,
“Does the text suggest double predestination? Apparently it does. We need to remember that in the Pauline view predestination never lessened human responsibility (cf. Rom. 1:18–3:20; 9:30–10:21), and the correlation between divine sovereignty and human responsibility is ultimately a mystery that is beyond our finite comprehension. We dare not conclude that human decisions are a charade, insignificant, or trivial. But we must also beware of a rationalizing expedient that domesticates the text by exalting human freedom so that it fits neatly into our preconceptions.”
Schreiner, 501.

The story of Jacob and Esau is a story of God’s free and unconditional election. God’s “loving” Jacob was God choosing Jacob. God’s “hating” Esau was God rejecting Esau. As finite human beings we may not understand why God chooses to act in this manner, but we know that God is always completely merciful and gracious. I would like to close this blog article with this lengthy quote from pastor and author John Piper.

“One of the ways God makes this [i.e., his free and unconditional election] clear is that when Abraham fathered two sons, God chose only one of them—Isaac, not Ishmael—to be the son of promise. And when Isaac had two sons, even before they were born, God chose only Jacob, not Esau, to continue the line of his chosen people. In each case, God acts in a way that highlights his sovereign freedom in election. In Isaac’s case the child is born by miraculous, divine intervention when Abraham and Sarah are too old to have children. The point is to show that God’s purposes in election are not limited by human abilities or inabilities. He is free to choose whomever he pleases, even if he has to create a child by miraculous birth.

“This is the truth that John the Baptist had in mind when he warned the Pharisees and Sadducees, ‘Do not presume to say to yourselves, “We have Abraham as our father”; for I tell you, God is able from these stones to raise up children to Abraham’ (Matthew 3:9). In other words, don’t ever think that God is obliged to choose you because of some human distinctive like your physical descent from Abraham. If God needs descendants from Abraham to fulfill the promises of election, he can create them out of stones. He is not boxed in. He is not limited to you. Beware of presuming on his electing grace. It is absolutely free.

“God makes the same point in the way he chooses Jacob and not Esau. In their case God choose the son who, according to all ordinary custom and human expectation, should not have been chosen, namely, the younger one. Thus he shows that God aims to undermine any attempt to limit his freedom in election. He is not bound or constrained by human distinctives. The apostle Paul stresses in Romans 9:10–13 that the reason for the election of Jacob, not Esau, and Isaac, not Ishmael, was to show that God’s election is free and unconditional. It is not based on Jewishness or primogeniture or virtue or faith; it is free, and therefore completely merciful and gracious.”
John Piper, The Pleasures of God: Meditations on God’s Delight in Being God, 114–15.

After God had appeared to Moses in the wilderness and revealed himself as “I am who I am” (Exodus 3:14), Moses set out to return to Egypt to confront Pharaoh and to tell him to let the captive Israelites go. Moses took his wife, Zipporah, and his sons with him on the journey. But along the way, something strange happened. Here is how it is recorded in the Bible.

Exodus 4:24-26 (ESV)
24 At a lodging place on the way the LORD met him and sought to put him to death. 25 Then Zipporah took a flint and cut off her son’s foreskin and touched Moses’ feet with it and said, “Surely you are a bridegroom of blood to me!” 26 So he let him alone. It was then that she said, “A bridegroom of blood,” because of the circumcision.

This passage raises several important questions. Who did the Lord meet with in verse 24? Who did the Lord seek to put to death? And what had this person done that was worthy of death?

The most natural reading of the text is that the Lord was meeting with Moses to put Moses to death, but the original Hebrew language would allow for the Lord to be seeking to put Moses’ son to death. For our purposes, we will consider the more natural reading of the text, but before we do this, we will need to travel over 400 years into the past, to the time of Abraham.

When Abraham was an old man the Lord appeared to him to reiterate a covenant he had already made with Abraham. This event is recorded in the Bible as follows.

Genesis 17:1-8 (ESV)
1 When Abram was ninety-nine years old the LORD appeared to Abram and said to him, “I am God Almighty; walk before me, and be blameless, 2 that I may make my covenant between me and you, and may multiply you greatly.” 3 Then Abram fell on his face. And God said to him, 4 “Behold, my covenant is with you, and you shall be the father of a multitude of nations. 5 No longer shall your name be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. 6 I will make you exceedingly fruitful, and I will make you into nations, and kings shall come from you. 7 And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. 8 And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God.”

The “sign of the covenant” that the Lord made with Abraham was circumcision. The Lord said to Abraham,

Genesis 17:10-14 (ESV)
10 “This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised. 11 You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between me and you. 12 He who is eight days old among you shall be circumcised. Every male throughout your generations, whether born in your house or bought with your money from any foreigner who is not of your offspring, 13 both he who is born in your house and he who is bought with your money, shall surely be circumcised. So shall my covenant be in your flesh an everlasting covenant. 14 Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant.”

This “sign of the covenant” was a sign that was to be continued “throughout your generations,” and 400 years later God chooses Moses to be his mouthpiece before Pharaoh, but Moses had not kept the “sign of the covenant,” not even with his own children.

With our 21st century sensibilities, we might consider it strange that God would take something this simple so seriously, but God is always honored when we obey. Moses had not obeyed what God had clearly taught and it nearly cost him his life. This incident serves as a judgment or as a warning about the importance for the children of God to keep the commands of God. God takes his commandments seriously.

This message is confirmed just a few verses later when in Exodus 5:3, Moses and Aaron said, “The God of the Hebrews has met with us. Please let us go a three days’ journey into the wilderness that we may sacrifice to the LORD our God, lest he fall upon us with pestilence or with the sword.”

God had already shown himself to Moses in such a way that Moses knew God was serious about his people keeping his commandments, so with a serious tone, Moses and Aaron say, “Lest he fall upon us with pestilence or with the sword.”

And God is still serious about his people keeping his commandments. In the new covenant we are no longer bound by physical circumcision since now our hearts have been spiritually circumcised (see Jeremiah 4:4; Romans 2:28-29; Colossians 2:11-12), but God is still concerned about his people following him in obedience.

Are you following the Lord in obedience? Here are just three questions to consider.

If you’ve been born again, have you followed the Lord in obedience through believer’s baptism? See Acts 8:36, 38; 16:33; 18:8; 1 Corinthians 12:13.

Are you a member of a local church? The New Testament knows nothing of a believer who is not ultimately affiliated with a local body of believers. The Scriptures here are too numerous to mention. A great resource to think about church membership is Jonathan Leeman’s little blue book, Church Membership.

Is your life characterized by holiness? This doesn’t mean that you live a perfect life, but is your life characterized by a pursuit of holiness. Another great resource is Jerry Bridge’s book, The Pursuit of Holiness.

In my last post I addressed the “sons of God” from the perspective of Genesis 6:1-4. But what about the phrase “sons of God” as it is found in other biblical texts. For example, who are the “sons of God” in Job 1:6; 2:1; and 38:7? This is an important question, but first a quick word about biblical interpretation (hermeneutics) .

One basic principle of biblical interpretation is to allow the clearer passages in the Bible to interpret the less clear passages in the Bible. In other words, as we saw in my last post about “sons of God,” the sons of God in Genesis 6 are not likely angels since the Scriptures explicitly teach that angels neither marry nor are they given in marriage (Matthew 22:30).

But there is a second principle of biblical interpretation that is also important. Context is king. Just as a realtor cries out, “Location, location, location,” so, too, when we read the Bible, we ought to cry out, “Context, context, context.” In other words, just because a word or phrase is translated or means one thing in one passage, it does not follow that the same word or phrase means the same thing in another passage. We must allow the context of the passage determine its meaning, and when the context isn’t clear, we allow passages that are clearer to help us understand. Allow me to illustrate with some English sentences.

“The board of directors voted to approve the new project.”

“We need to board up the windows before the hurricane makes landfall.”

These are just two simple examples of how the word “board” can be used in a sentence. No native English reader would think that these two uses of the word “board” were referring to the same thing. It’s the same word, but the context determines its meaning. Now, back to our discussion about “sons of God.”

The phrase “sons of God” is used a total of five times in the Old Testament and five times in the New Testament. Here are the verses (all verses are from the ESV). [NOTE: There is one textual variant in Deuteronomy 32:8 that is translated in the ESV as “sons of God.” All other major translations have “sons of Israel.”]

Genesis 6:2 “the sons of God saw that the daughters of man were attractive. And they took as their wives any they chose.”

Genesis 6:4 “The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.”

Job 1:6 “Now there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them.”

Job 2:1 “Again there was a day when the sons of God came to present themselves before the LORD, and Satan also came among them to present himself before the LORD.”

Job 38:7 “when the morning stars sang together and all the sons of God shouted for joy?”

Matthew 5:9 “Blessed are the peacemakers, for they shall be called sons of God.”

Luke 20:36 “for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection.”

Romans 8:14 “For all who are led by the Spirit of God are sons of God.”

Romans 8:19 “For the creation waits with eager longing for the revealing of the sons of God.”

Galatians 3:26 “for in Christ Jesus you are all sons of God, through faith.”

The context of some of these passages tell us straightforwardly that the “sons of God” are Christians (e.g., Romans 8:14 and Galatians 3:26) or at least human beings (Genesis 6:2, 4) while the context of other passages indicates that the “sons of God” are something other than Christians or humans beings (e.g., Job 1:6; 2:1). Job is clearly saying that these “sons of God” are a type of angelic being.